Some Remarks on the Criticism of Kant's Theoretical Philosophy in the Vilnius Epistemological School

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Some Remarks on the Criticism of Kant's Theoretical Philosophy in the Vilnius Epistemological School Štúdie Edvardas Some Remarks on the Criticism Rimkus of Kant’s Theoretical Philosophy Vilnius Gediminas in the Vilnius Epistemological School Technical University Introduction Enlightenment philosophy liberated the mind primarily from the authority of the Christian Church. The crisis of political absolutism and the collapse of feudal social institutions were caused by the strengthened secular mind. In the 18th century, achievements in the mathematical sciences of nature were obvious and acknowledged throughout Europe. Bad times came for traditional speculative metaphysics. To various scientists and philosophers, it seemed much more rational to explore nature instead of forming empirically untestable statements about the world or metaphysical entities. While Enlightenment thinkers had an optimistic general view of the capacities of the human mind, along came Kant with a philosophy overstepping the boundaries of the rationalism and empiricism of that time. The philosophy of Kant chronologically, and in many aspects even ideologically, belonged to the same historical period of the Enlightenment but differed from it in some significant features. To the optimistic view of human reason and faith in rationality, Kant contrasts his own thinking about certain limits to the human capacity for knowledge. In his transcendental explorations emerges the concept of “thing-in-itself”, which essentially restricts the cognitive pretenses not only of speculative metaphysics, but also of the mathematical experimental science of nature. Kant also presents his conception of epistemological apriorism in which conceptual instruments of cognition (notions, theoretical principles) are treated only as human subjective forms of cognition. The Grand Duchy of Lithuania, which collaborated with the Kingdom of Poland for centuries and even joined with it in a dual state, was occupied by the Russian Empire at the turn of the 18th century. Vilnius University (named as Imperial University of Vilnius), the main institution of higher education in Lithuania, continued to function. At that time, the religiously orientated thinking and Enlightenment philosophy of Lithuania collided with the philosophy of Kant. The movement of Kantianism was not formed in this historical period in Lithuania, but there was one attempt to form a base of Kantian thought: Johann Heinrich Abicht (1762-1816), a professor of philosophy, arrived from Germany sTudia philoSophica kantiana 2/2017 3 Some Remarks on the Criticism of Kant’s Theoretical Philosophy in the Vilnius Epistemological School and propagated Kant’s ideas as well as his own philosophical views to students at Vilnius University, but his work had no significant influence either on the intellectual life of Vilnius or on Lithuanian culture. However, the philosophy of Kant reaped a body of criticism, among which the most notable was formulated by two Vilnius University philosophers: Janas Sniadeckis and Angelas Daugirdas. At that time they were the major epistemologists in Lithuania. The term “Vilnius epistemological school” is used by historians of philosophy.1 The concept is motivated by the significant common features in the epistemological positions of both thinkers, features that allow researchers to speak about a certain tradition of thinking and similar solutions to philosophical problems. At the end of 18th and the beginning of the 19th century, epistemology was something like a mixture of the sciences of anthropology, logic and psychology. The same can be seen in the epistemologies of Sniadeckis and Daugirdas. Both thinkers were protagonists of empiricism methodology, and acknowledged the Scottish Philosophy of Common Sense. However they understood and evaluated differently the potentialities of speculative metaphysics. Kantian theoretical philosophy, or various elements of it, are still a subject of exploration for thinkers from different movements of contemporary philosophy, which shows the continuing relevance of Kant’s thinking to our philosophical culture. The examination of historically formed interpretational and critical positions such as those of Sniadeckis and Daugirdas is a help in rethinking, developing and correcting existing interpretations and analysis of Kant’s philosophy or in creating new ones. How to assess the criticism of Kant’s theoretical philosophy presented by Sniadeckis and Daugirdas is the main problem motivating this research. The article presents a reconstruction of some of the main critical arguments directed by Sniadeckis and Daugirdas against a few components of Kant’s theoretical philosophy. The epistemological positions of both thinkers, as well as Kant’s relevant theories are interpreted and compared. The article analyses the viewpoint of Vilnius epistemologists with regard to the fundamental Kantian distinction between the form and matter of cognition, which grounds Kant’s epistemological apriorism. The treatment of the Kantian problem of the thing-in-itself by Vilnius philosophers, and Kant’s own view of the limits of cognition, are other objects of exploration. In some aspects, 1 See R. Plečkaitis: Vilniaus epistemologinės mokyklos teoretikas. In: Angelas Daugirdas, Raštai. (translated from Polish to Lithuanian by R. Plečkaitis), Vilnius: Margi raštai, 2006, D. Viliūnas: Apšvietos filosofijos slinktys. In: D. Viliūnas (ed.) Apšvietos ir romantizmo kryžkelėse: Filosofijos kryptys ir kontroversijos Lietuvoje XVIII a. Pabaigoje – pirmoje XIX a. pusėje. Lietuvos filosofijos istorija. Paminklai ir tyrinėjimai VI, Vilnius: Kultūros, filosofijos ir meno institutas, 2008, D. Viliūnas: Epistemologinė Vilniaus mokykla. In: Filosofija Vilniuje XIX amžiaus pirmoje pusėje, Vilnius: Lietuvos kultūros tyrimų institutas, 2014. sTudia philosophica kantiana 2/2017 4 Edvardas Rimkus the differences and the collision between transcendent speculative and Kantian transcendental metaphysics are also examined. The article seeks to give some preliminary evaluations of the critical and interpretational positions of the Vilnius thinkers. The main theses defended in the article are: the understanding of speculative metaphysics presented by Sniadeckis, and his view of the limits of empirical cognition, both are quite close to Kant’s positions on those issues; Daugirdas’ transcendent and Kant’s transcendental metaphysics are different paradigms of philosophical thinking, which explains their incompatibility; the misunderstanding and/or rejection of the crucial conceptions of Kant’s theoretical philosophy are the results of the essential difference between Sniadeckis and Daugirdas’ empiricism and Kant’s transcendental methodologies. Criticism of Kant’s theoretical philosophy by Janas Sniadeckis and Angelas Daugirdas Janas Sniadeckis (Polish: Jan Śniadecki, 1756-1830) was a professor at Vilnius University, a mathematician, geographer, astronomer, and philosopher. He worked at the university from 1806 to 1825, and from 1807 to 1815 occupied the position of university rector. Sniadeckis is a pioneer of such philosophical disciplines as “philosophy of science” and “philosophy of mathematics” in Lithuania. His general critical attitude towards traditional speculative metaphysics and his reliance upon the cognitive power of natural science and mathematics makes his philosophy close to positivism. Sniadeckis appreciated the Scottish Philosophy of Common Sense, and appealed to it against the philosophical movements of his time. Researchers describe his epistemology as empiricism supplemented by elements of rationalism.2 He was a vicious opponent of Kant; Sniadeckis’ position is one of the examples of the early empiricist critique of Kant’s theoretical philosophy3. Sniadeckis evaluated scholastic metaphysics negatively, and considered the mathematical experimental sciences of nature, which emerged in Europe during the historical Renaissance period, as the main form of cognition. He was the proponent of scientific metaphysics and the opponent of philosophical metaphysics. In his view, scientific metaphysics is a generalization and a reflection of the results of empirical sciences and mathematics – a philosophy based on the scientific exploration of reality or a philosophy of science. Philosophical metaphysics is the old speculative thinking that existed before the time of Francis Bacon. Sniadeckis depicts the latter mode of cognition and the results 2 D. Viliūnas: Epistemologinė Vilniaus mokykla, ibid., p. 110. 3 Possibly Sniadeckis was not self-sufficient or self-sustaining thinker. Some researchers state that Śniadeckis’ arguments are entirely borrowed from the French historian of philosophy J. M. Degeran- do. See for example: D. Viliūnas: Kanto kritika Lietuvoje XIX a. I pusėje: vertinimo ir kultūrinio konteksto problemos. In: Filosofija, Sociologija, Nr. 2, 2000, pp. 17-18. sTudia philoSophica kantiana 2/2017 5 Some Remarks on the Criticism of Kant’s Theoretical Philosophy in the Vilnius Epistemological School of its explorations as a world of fantasy and weirdness, in which only various opinions about things unachievable to the human mind are presented, but not the cognition of things.4 Sniadeckis attributed Kant’s transcendental philosophy to philosophical metaphysics and conceived it even as an attempt to reanimate the old scholastic metaphysics. He was an enemy not only of Kant’s philosophy interpreted in this way, but also hostile to the German idealists (Fichte5, Schelling, Hegel). Sniadeckis calls Kant’s transcendental philosophy “metaphysical mysticism”6 and sees it in the same light as these post Kantian
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